12.

١٢. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«إِنَّ اللّٰهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلٰكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ».

12. Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying:

“Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” (Muslim, Birr, 34. Also see Ibn Majah, Al-Zuhd, 9)

 

Explanations

Intention means to be determined and to decide by heart about something and to know why it is done.  In other words, intention manifests what the goal of an action is and what is meant by doing it.  So, the validity of actions and deeds depends on intentions, and they are valued accordingly.

Since intention is a matter of heart and related to how we feel and think, it is not necessary to say it out loud.  On the other hand, the intention is not accepted if the heart does not go along with what the tongue spells out as the intention.

Since Allah knows what is hidden deep in the hearts, the issue of intention closes the doors of finding excuses for those who go after invalid beliefs, harm others, and cheat.  Therefore, everybody should be careful about their intentions and should know that they cannot fool Allah.

Intention is so important that sometimes a custom may turn into worship and sometimes worships may become a custom.  For example, a Muslim who practices his profession is considered as worshipping at the same time if he thinks to satisfy the needs of his family and raise them with the manners of Islam by earning through permissible means.  If someone thinks of protecting his health while eating so that he can better perform his acts of worship, he also earns divine rewards because of his intention. Those who act with good intentions can be compared to a hunter who hunts two birds with one stone.  As a matter of fact, it is said in the noble verse that:

“To any that desires the tilth of the Hereafter, We give increase in his tilth, and to anyone that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter.” (Al-Shura; 62:20)

So, whoever performs his religious duties sincerely just to earn divine rewards, Allah not only blesses him with even more divine rewards, but also favors him in this world and bestows blessings to his daily bread.  Furthermore, if the wealth that Allah has bestowed is spent in accordance to His will, this can also be turned into benefits in the Hereafter.  Those who only work for this world cannot earn benefits for the hereafter and can only get what his predestined share is from this world.  This shows how the same action is judged and valued differently according to the actor’s intentions.

The Messenger of Allah (pbuh) gave some examples on this subject and said:

“…I shall tell you something which you must remember well.  The world exclusively belongs to one of four kinds of people:

There is a servant [of Allah] upon whom Allah the Almighty and Exalted bestowed property and knowledge. He fears Allah because of his knowledge and property, thus he gives charity out of them. By means of them, he seeks to protect himself from His Lord’s displeasure and strengthen his family ties, knowing that Allah the Almighty and Exalted has rights over his property and knowledge. This servant is truly at the best of stations.

There is a servant [of Allah] upon whom Allah the Almighty and Exalted has bestowed knowledge but not property, who is truthful in his intention and says: “If I had property, I would do the deeds of so-and-so.” His status is according to his intention, and he earns rewards like the one who gives his property as charity.

There is a servant [of Allah] upon whom Allah the Almighty and Exalted bestowed property but not knowledge, who gropes aimlessly with his property without knowledge, not seeking to protect himself from His Lord’s displeasure with it, nor strengthening family ties with it, not recognizing that Allah the Almighty and Exalted owns rights over that property. This is truly the worst of stations.

There is a servant [of Allah] upon whom Allah the Almighty and Exalted bestowed neither property nor knowledge, who says: ‘If I had property, I would use it to do the [evil] deeds of So-and-so.’ His status is according to his intention, and the burden of each of the two is exactly the same.” (Tirmidhi, Zuhd, 17/2325; Ahmad, IV, 231; Ibn Majah, Zuhd, 21)

As the mubah acts (the fulfillment or non-fulfillment of which causes no sin) can be turned into worships, acts of worships performed with evil intentions may lead to a sin.  For example, acts of worship and good deeds performed for show off or worldly benefits are just burdens upon the performer.

On the other hand, the sincere intention to perform good deeds that come to our heart is in and of itself worship.  Since humans are weak, it is impossible to perform every good deed in a perfect manner. Having good intentions comes to our help and may bring us many divine rewards. As a matter of fact, the Messenger of Allah (pbuh) said:

“The intention of a believer is greater than his acts…” (Haythami, I, 61; Suyuti, Jami, II, 194)

Also, it has been reported that the Messenger of Allah (pbuh) said that whoever sought martyrdom with sincerity will be ranked by Allah to be among the martyrs even if he dies in his bed. (Muslim, Kitab al-Imara, 156, 157)

The following story about Amr b. Leys, one of the rulers and heroes of Khorasan is an example on this subject. After Amr b. Leys passed away, a pious man saw him in his dream. The following dialogue took place between them:

“How did Allah treat you?”

“Allah has forgiven me.”

“For which of your deeds has Allah forgiven you?”

“One day, I was on top of a hill.  When I looked down to my soldiers, I was pleased with the number of soldiers. I thought:

“I wish that I were alive in the time of the Messenger of Allah (pbuh), so I could help him…” Due to my intention and desire, Almighty Allah has forgiven me.” (Qadi Iyaz, Shifa, II, 28-29)

This story indicates how important intention and sincerity are.

On the other hand, a believer with good intentions must avoid being with evil people and taking part in their bad acts. That is because evil acts are like contagious diseases. Joining the group ill-natured people and sinners increases their numbers and influences others to join them as well. Some people who see right-minded people with bad people may think that their actions are permissible or righteous.

Even though humans will be treated in the hereafter according to their intentions, the good people close to evildoers will also get affected by their torment.  As a matter of fact, in the second hadith we are informed about how a group of good people who join a group of bad people in order to do some trade or travel more securely would sink into the ground because of the bad intentions of evil people with whom they travel.

As it can be understood from this hadith, troubles and disasters are not only for the evildoers but also for the heedless who allow evil acts to happen to them. It is natural for helpless people who do not have any mistake to be amongst them.  Some believers who are in pain because of others, even though they do not have any sins or mistakes, will receive great rewards from Allah in the Hereafter.

While pointing out the importance of being sincere, the criterion which was presented in the third hadith is also a very important principle for us. According to this, when dealing with the servants of Allah, we must treat them in accordance with their intentions and actions rather than their looks, words, and wealth. That is because the heart is at the center of everything. If the heart is not candid and pure, the outward appearance and worldly blessings do not mean anything. It is said in the noble verse that:

“It is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness. These are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in the dwellings on high!” (Al-Saba; 34: 37)

In this regard, we must pay attention to the warnings of the Prophet Muhammad (pbuh):

“Shall I inform you about the inmates of Paradise? Every meek person who is considered to be humble and if they were to adjure in the name of Allah, Allah would certainly fulfill it.” (Bukhari, Iman (Faith), 9; Tafsir, 68/1; Adab, 61; Muslim, Jannah, 47)

“…There are such innocuous, obedient, pious servants of Allah who keep themselves away from others. These people are the ones that Allah the Almighty really loves. They do not get looked for when they are not present (since they are not attached to importance, their absence does not get noticed), and when they are present, they do not get recognized and invited to meetings.  Their hearts are the bright candles of the right path. They can deal with all kinds of difficult conditions and misfortunes.”^[1] (Ibn Majah, Kitab al-Fitan, 16)

Consequently, we should not look at the outward qualifications of people but rather we should look to their hearts and intentions, and we should also pray to Allah for ourselves by saying:

“O Allah! Compile our intentions with Your honorable consent.”

Amen!..